People rely on reason to think about and navigate the abstract world of human relations in much the same way they rely on maps to study and traverse the physical world. Starting from that simple ...
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People rely on reason to think about and navigate the abstract world of human relations in much the same way they rely on maps to study and traverse the physical world. Starting from that simple observation, this book offers a critique of the way human thought and action have become deeply immersed in the rhetoric of cartography and how this cartographic reasoning allows the powerful to map out other people's lives. Comprising a reading of Western philosophy, religion, and mythology that draws on early maps and atlases; Plato, Immanuel Kant, and Ludwig Wittgenstein; and Thomas Pynchon, Gilgamesh, and Marcel Duchamp, the book is itself a minimalist guide to the terrain of Western culture. It roams widely but always returns to the problems inherent in reason, to question the outdated assumptions and fixed ideas that thinking cartographically entails.Less

Abysmal : A Critique of Cartographic Reason

Gunnar Olsson

Published in print: 2007-03-01

People rely on reason to think about and navigate the abstract world of human relations in much the same way they rely on maps to study and traverse the physical world. Starting from that simple observation, this book offers a critique of the way human thought and action have become deeply immersed in the rhetoric of cartography and how this cartographic reasoning allows the powerful to map out other people's lives. Comprising a reading of Western philosophy, religion, and mythology that draws on early maps and atlases; Plato, Immanuel Kant, and Ludwig Wittgenstein; and Thomas Pynchon, Gilgamesh, and Marcel Duchamp, the book is itself a minimalist guide to the terrain of Western culture. It roams widely but always returns to the problems inherent in reason, to question the outdated assumptions and fixed ideas that thinking cartographically entails.

What is the good life for a human being? Aristotle's exploration of this question in the Nicomachean Ethics has established it as a founding work of Western philosophy, though its teachings have long ...
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What is the good life for a human being? Aristotle's exploration of this question in the Nicomachean Ethics has established it as a founding work of Western philosophy, though its teachings have long puzzled readers and provoked spirited discussion. Adopting a new point of view, this book deciphers some of the most perplexing conundrums of this influential treatise by approaching it as Aristotle's dialogue with the Platonic Socrates. Tracing the argument of the Ethics as it emerges through that approach, the book's reading shows how Aristotle represents ethical virtue from the perspective of those devoted to it, while standing back to examine its assumptions and implications.Less

Aristotle's Dialogue with Socrates : On the "Nicomachean Ethics"

Ronna Burger

Published in print: 2008-07-15

What is the good life for a human being? Aristotle's exploration of this question in the Nicomachean Ethics has established it as a founding work of Western philosophy, though its teachings have long puzzled readers and provoked spirited discussion. Adopting a new point of view, this book deciphers some of the most perplexing conundrums of this influential treatise by approaching it as Aristotle's dialogue with the Platonic Socrates. Tracing the argument of the Ethics as it emerges through that approach, the book's reading shows how Aristotle represents ethical virtue from the perspective of those devoted to it, while standing back to examine its assumptions and implications.

“Man is a political animal,” Aristotle asserts near the beginning of the Politics. In this reading of one of the foundational texts of political philosophy, this book traces the surprising ...
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“Man is a political animal,” Aristotle asserts near the beginning of the Politics. In this reading of one of the foundational texts of political philosophy, this book traces the surprising implications of Aristotle's claim and explores the treatise's relevance to ongoing political concerns. Often dismissed as overly grounded in Aristotle's specific moment in time, the Politics in fact challenges contemporary understandings of human action and allows us to better see ourselves today. Close examination of Aristotle's treatise, the book finds, reveals a significant, practical role for philosophy to play in politics. Philosophers present arguments about issues—such as the right and the good, justice and modes of governance, the relation between the good person and the good citizen, and the character of a good life—that politicians must then make appealing to their fellow citizens. This book yields new ways of thinking about ethics and politics, both ancient and modern.Less

Aristotle's Politics : Living Well and Living Together

Eugene Garver

Published in print: 2012-01-23

“Man is a political animal,” Aristotle asserts near the beginning of the Politics. In this reading of one of the foundational texts of political philosophy, this book traces the surprising implications of Aristotle's claim and explores the treatise's relevance to ongoing political concerns. Often dismissed as overly grounded in Aristotle's specific moment in time, the Politics in fact challenges contemporary understandings of human action and allows us to better see ourselves today. Close examination of Aristotle's treatise, the book finds, reveals a significant, practical role for philosophy to play in politics. Philosophers present arguments about issues—such as the right and the good, justice and modes of governance, the relation between the good person and the good citizen, and the character of a good life—that politicians must then make appealing to their fellow citizens. This book yields new ways of thinking about ethics and politics, both ancient and modern.

Despite its foundational role in the history of philosophy, Plato's famous argument that art does not have access to truth or knowledge is now rarely examined, in part because recent philosophers ...
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Despite its foundational role in the history of philosophy, Plato's famous argument that art does not have access to truth or knowledge is now rarely examined, in part because recent philosophers have assumed that Plato’s challenge was resolved long ago. This book argues that Plato has in fact never been satisfactorily answered—and to demonstrate that, it offers a comprehensive account of Plato’s influence through nearly the whole history of Western aesthetics. The book offers a reading of the post-Platonic aesthetic tradition as a series of responses to Plato’s position, examining a diversity of thinkers and ideas. It visits Aristotle’s Poetics, the medieval Christians, Kant’s Critique of Judgment, Hegel’s phenomenology, Marxism, social realism, Heidegger, and many other works and thinkers, ending with a powerful synthesis that lands on four central aesthetic arguments that philosophers have debated.Less

Art and Truth after Plato

Tom Rockmore

Published in print: 2013-06-12

Despite its foundational role in the history of philosophy, Plato's famous argument that art does not have access to truth or knowledge is now rarely examined, in part because recent philosophers have assumed that Plato’s challenge was resolved long ago. This book argues that Plato has in fact never been satisfactorily answered—and to demonstrate that, it offers a comprehensive account of Plato’s influence through nearly the whole history of Western aesthetics. The book offers a reading of the post-Platonic aesthetic tradition as a series of responses to Plato’s position, examining a diversity of thinkers and ideas. It visits Aristotle’s Poetics, the medieval Christians, Kant’s Critique of Judgment, Hegel’s phenomenology, Marxism, social realism, Heidegger, and many other works and thinkers, ending with a powerful synthesis that lands on four central aesthetic arguments that philosophers have debated.

The most difficult challenge for naturalists in philosophy is accounting for scientific understanding of nature as itself a scientifically intelligible natural phenomenon. This book advances ...
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The most difficult challenge for naturalists in philosophy is accounting for scientific understanding of nature as itself a scientifically intelligible natural phenomenon. This book advances naturalism with a novel response to this challenge, drawing upon the philosophy of scientific practice and interdisciplinary science studies, philosophical work on the normativity of conceptual understanding, and new developments in evolutionary biology. The book’s two parts develop complementary, mutually supporting revisions to familiar accounts of conceptual understanding and of Sellars’s “scientific image” of ourselves-in-the-world. The first part shows how language and scientific practices exemplify the evolutionary process of niche construction. Conceptual capacities arise from the normativity of discursive practice within an evolving developmental niche, in place of familiar naturalistic appeals to a functional teleology of cognitive or linguistic representations. The second part treats scientific understanding (“the scientific image”) as situated within the ongoing practice of scientific research rather than as an established body of scientific knowledge. Scientific work does not culminate in a single, comprehensive image within the Sellarsian “space of reasons”; the sciences instead expand and reconfigure the entire space of reasons, in ways that are prospectively directed toward further revision in research. The first part thereby situates our conceptual capacities within a scientific conception of nature, while the second part explicates a scientific conception of nature in terms of that account of conceptual understanding.Less

Articulating the World : Conceptual Understanding and the Scientific Image

Joseph Rouse

Published in print: 2015-11-13

The most difficult challenge for naturalists in philosophy is accounting for scientific understanding of nature as itself a scientifically intelligible natural phenomenon. This book advances naturalism with a novel response to this challenge, drawing upon the philosophy of scientific practice and interdisciplinary science studies, philosophical work on the normativity of conceptual understanding, and new developments in evolutionary biology. The book’s two parts develop complementary, mutually supporting revisions to familiar accounts of conceptual understanding and of Sellars’s “scientific image” of ourselves-in-the-world. The first part shows how language and scientific practices exemplify the evolutionary process of niche construction. Conceptual capacities arise from the normativity of discursive practice within an evolving developmental niche, in place of familiar naturalistic appeals to a functional teleology of cognitive or linguistic representations. The second part treats scientific understanding (“the scientific image”) as situated within the ongoing practice of scientific research rather than as an established body of scientific knowledge. Scientific work does not culminate in a single, comprehensive image within the Sellarsian “space of reasons”; the sciences instead expand and reconfigure the entire space of reasons, in ways that are prospectively directed toward further revision in research. The first part thereby situates our conceptual capacities within a scientific conception of nature, while the second part explicates a scientific conception of nature in terms of that account of conceptual understanding.

Kant’s notion of autonomy remains influential and important, not only for his immediate successors, but also well beyond them. This notion, however, is exposed to a powerful critique in Horkheimer ...
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Kant’s notion of autonomy remains influential and important, not only for his immediate successors, but also well beyond them. This notion, however, is exposed to a powerful critique in Horkheimer and Adorno’s Dialectic of Enlightenment. This book specifically takes up this critique in order to insert Theodor Adorno as a forceful and urgent voice within the German Idealist tradition. It is argued that in doing so, we gain deeper insight into Adorno as much as German Idealism. For example, Adorno’s critique shows how Kant’s rational theology is essential to his Critical project, while at the same time, Adorno’s own notion of autonomy aims exactly to navigate between the Scylla of Kant’s rational theology on the one hand and the Charybdis of the dialectic of enlightenment on the other. Thereby in constant dialogue with Adorno’s two greatest interlocutors, Kant and Hegel, this book elaborates Adorno’s elusive notion of autonomy, all within the normative environment of a world ‘after Auschwitz.’ Equally important to the book’s aims, however, is a running dialogue with contemporary Anglo-American philosophy (including contemporary appropriations of German Idealism). In this way, with Adorno’s notion of autonomy, the book considers Adorno’s moral psychology, philosophy of action, and ethical theory, ultimately situating Adorno as an important voice in contemporary discussions.Less

Autonomy After Auschwitz : Adorno, German Idealism, and Modernity

Martin Shuster

Published in print: 2014-09-12

Kant’s notion of autonomy remains influential and important, not only for his immediate successors, but also well beyond them. This notion, however, is exposed to a powerful critique in Horkheimer and Adorno’s Dialectic of Enlightenment. This book specifically takes up this critique in order to insert Theodor Adorno as a forceful and urgent voice within the German Idealist tradition. It is argued that in doing so, we gain deeper insight into Adorno as much as German Idealism. For example, Adorno’s critique shows how Kant’s rational theology is essential to his Critical project, while at the same time, Adorno’s own notion of autonomy aims exactly to navigate between the Scylla of Kant’s rational theology on the one hand and the Charybdis of the dialectic of enlightenment on the other. Thereby in constant dialogue with Adorno’s two greatest interlocutors, Kant and Hegel, this book elaborates Adorno’s elusive notion of autonomy, all within the normative environment of a world ‘after Auschwitz.’ Equally important to the book’s aims, however, is a running dialogue with contemporary Anglo-American philosophy (including contemporary appropriations of German Idealism). In this way, with Adorno’s notion of autonomy, the book considers Adorno’s moral psychology, philosophy of action, and ethical theory, ultimately situating Adorno as an important voice in contemporary discussions.

What happens to scientific knowledge when researchers outside the natural sciences bring elements of the latest trend across disciplinary boundaries for their own purposes? Researchers in fields from ...
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What happens to scientific knowledge when researchers outside the natural sciences bring elements of the latest trend across disciplinary boundaries for their own purposes? Researchers in fields from anthropology to family therapy and traffic planning employ the concepts, methods, and results of chaos theory to harness the disciplinary prestige of the natural sciences, to motivate methodological change or conceptual reorganization within their home discipline, and to justify public policies and aesthetic judgments. Using the recent explosion in the use (and abuse) of chaos theory, this book examines the relationship between science and other disciplines as well as the place of scientific knowledge within our broader culture. The book's detailed investigation of the myriad uses of chaos theory reveals serious problems that can arise in the interchange between science and other knowledge-making pursuits, as well as opportunities for constructive interchange. By engaging with recent debates about interdisciplinary research, the book contributes a theoretical vocabulary and a set of critical frameworks for the rigorous examination of borrowing.Less

Borrowed Knowledge : Chaos Theory and the Challenge of Learning across Disciplines

Stephen H. Kellert

Published in print: 2008-12-01

What happens to scientific knowledge when researchers outside the natural sciences bring elements of the latest trend across disciplinary boundaries for their own purposes? Researchers in fields from anthropology to family therapy and traffic planning employ the concepts, methods, and results of chaos theory to harness the disciplinary prestige of the natural sciences, to motivate methodological change or conceptual reorganization within their home discipline, and to justify public policies and aesthetic judgments. Using the recent explosion in the use (and abuse) of chaos theory, this book examines the relationship between science and other disciplines as well as the place of scientific knowledge within our broader culture. The book's detailed investigation of the myriad uses of chaos theory reveals serious problems that can arise in the interchange between science and other knowledge-making pursuits, as well as opportunities for constructive interchange. By engaging with recent debates about interdisciplinary research, the book contributes a theoretical vocabulary and a set of critical frameworks for the rigorous examination of borrowing.

Evolutionary biology since Darwin has seen a dramatic entrenchment and elaboration of the role of chance in evolution. It is nearly impossible to discuss contemporary evolutionary theory in any depth ...
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Evolutionary biology since Darwin has seen a dramatic entrenchment and elaboration of the role of chance in evolution. It is nearly impossible to discuss contemporary evolutionary theory in any depth at all without making reference to at least some concept of “chance” or “randomness.” Many processes are described as chancy, outcomes are characterized as random, and many evolutionary phenomena are thought to be best described by stochastic or probabilistic models. Chance is taken by various authors to be central to the understanding of fitness, genetic drift, macroevolution, mutation, foraging theory, and environmental variation, to take but a few examples. And for each of these notions, there are yet more stories to tell. Each weaves itself into the various branches of evolutionary theory in myriad different ways, with a wide variety of effects on the history and current state of life on Earth. Each is grounded in a particular trajectory in the history of philosophy and the history of biology, and has inspired a variety of responses throughout science and culture. This book endeavors to offer a cross-section of biological, historical, philosophical, and theological approaches to understanding chance in evolutionary theory.Less

Chance in Evolution

Published in print: 2016-10-25

Evolutionary biology since Darwin has seen a dramatic entrenchment and elaboration of the role of chance in evolution. It is nearly impossible to discuss contemporary evolutionary theory in any depth at all without making reference to at least some concept of “chance” or “randomness.” Many processes are described as chancy, outcomes are characterized as random, and many evolutionary phenomena are thought to be best described by stochastic or probabilistic models. Chance is taken by various authors to be central to the understanding of fitness, genetic drift, macroevolution, mutation, foraging theory, and environmental variation, to take but a few examples. And for each of these notions, there are yet more stories to tell. Each weaves itself into the various branches of evolutionary theory in myriad different ways, with a wide variety of effects on the history and current state of life on Earth. Each is grounded in a particular trajectory in the history of philosophy and the history of biology, and has inspired a variety of responses throughout science and culture. This book endeavors to offer a cross-section of biological, historical, philosophical, and theological approaches to understanding chance in evolutionary theory.

If collective remembrance is as old as human communal existence and the age-old practices that forge its cohesion, theoretical preoccupation with the phenomenon of collective memory is relatively ...
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If collective remembrance is as old as human communal existence and the age-old practices that forge its cohesion, theoretical preoccupation with the phenomenon of collective memory is relatively recent. The present book accounts for this paradox through interpretation of the novel function accorded to collective memory which, in a modern context of discontinuity and dislocation, reoccupies the space that has been left vacant by the decline of traditional assumptions concerning human socio-political identity. In this situation, where memory is widely called upon as a source of collective cohesion, this book aims to elaborate a philosophical basis for the concept of collective memory and to delimit its scope in relation to the historical past. Extensive analysis is devoted to the complex modes of symbolic configuration of collective memory in the public sphere. These modes of symbolic configuration have undergone radical transformation over the past century that is both reflected and engendered by the new technologies of mass communication by virtue of their capacity to simulate direct experience and remembrance through the image. Such transformations make increasingly palpable the limited scope of collective memory, rooted in a rapidly changing context, in the face of an historical past beyond its pale. The growing awareness of these limits, however, and of the opacity of the historical past, need not fuel historical skepticism: as the novels of Walter Scott, Marcel Proust and W. J. Sebald serve to illustrate, it may place in evidence subtle nuances of temporal context that are emblematic of historical reality.Less

Collective Memory and the Historical Past

Jeffrey Andrew Barash

Published in print: 2016-11-28

If collective remembrance is as old as human communal existence and the age-old practices that forge its cohesion, theoretical preoccupation with the phenomenon of collective memory is relatively recent. The present book accounts for this paradox through interpretation of the novel function accorded to collective memory which, in a modern context of discontinuity and dislocation, reoccupies the space that has been left vacant by the decline of traditional assumptions concerning human socio-political identity. In this situation, where memory is widely called upon as a source of collective cohesion, this book aims to elaborate a philosophical basis for the concept of collective memory and to delimit its scope in relation to the historical past. Extensive analysis is devoted to the complex modes of symbolic configuration of collective memory in the public sphere. These modes of symbolic configuration have undergone radical transformation over the past century that is both reflected and engendered by the new technologies of mass communication by virtue of their capacity to simulate direct experience and remembrance through the image. Such transformations make increasingly palpable the limited scope of collective memory, rooted in a rapidly changing context, in the face of an historical past beyond its pale. The growing awareness of these limits, however, and of the opacity of the historical past, need not fuel historical skepticism: as the novels of Walter Scott, Marcel Proust and W. J. Sebald serve to illustrate, it may place in evidence subtle nuances of temporal context that are emblematic of historical reality.

Contrary to popular rumor, brain science has not shown that souls are an illusion – not if by soul we mean what it is about a person that acts and thinks, often creatively, what makes choices and ...
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Contrary to popular rumor, brain science has not shown that souls are an illusion – not if by soul we mean what it is about a person that acts and thinks, often creatively, what makes choices and takes responsibility. The human self, as theories of emergence and complexity are teaching us, is among those complex realities not reducible to the sum of their humbler parts and predecessors. Neuropsychology and cognitive science make a powerful case for the soul, not as a wisp of smoke but as a dynamic reality emergent from our bodily capabilities. Examining perception, consciousness, memory, agency, and creativity Goodman and Caramenico argue for a new humanism rooted in the philosophical and intellectual traditions of the West – and the East – but anchored in the latest scientific findings. Coming to Mind does not pit soul against body or body against soul, as though the work of understanding were a zero-sum game. They argue not for a separable soul, spiritual in name yet mysteriously able to pass through walls. Rather, they lay out a groundwork for understanding the intimate relation between the body (above all, the brain) and an integrated self capable of language and thought, discovery, caring, and love.Less

Coming to Mind : The Soul and Its Body

Lenn E. GoodmanD. Gregory Caramenico

Published in print: 2013-09-09

Contrary to popular rumor, brain science has not shown that souls are an illusion – not if by soul we mean what it is about a person that acts and thinks, often creatively, what makes choices and takes responsibility. The human self, as theories of emergence and complexity are teaching us, is among those complex realities not reducible to the sum of their humbler parts and predecessors. Neuropsychology and cognitive science make a powerful case for the soul, not as a wisp of smoke but as a dynamic reality emergent from our bodily capabilities. Examining perception, consciousness, memory, agency, and creativity Goodman and Caramenico argue for a new humanism rooted in the philosophical and intellectual traditions of the West – and the East – but anchored in the latest scientific findings. Coming to Mind does not pit soul against body or body against soul, as though the work of understanding were a zero-sum game. They argue not for a separable soul, spiritual in name yet mysteriously able to pass through walls. Rather, they lay out a groundwork for understanding the intimate relation between the body (above all, the brain) and an integrated self capable of language and thought, discovery, caring, and love.

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